Journal articles on the topic 'Waffa language'

Our article is devoted to a detailed historical, linguistic, and cultural commentary and a new Russian translation of the song “Ego sum abbas Cucaniensis” from Carmina Burana, a LatinGerman manuscript written in the first quarter of the 13th century. Our research presents an analysis of the topoi and allusions to sacred texts found in this drinking song; it also explores the context of its creation. This song provides the first mention of the fabulous and paradisiacal land of Cockaigne, an imaginary place of extreme luxury and ease where physical comforts and pleasures are always immediately at hand. In the song the abbot wins a gambling game, and the loser exclaims wafna. The word wafna is a hapax, probably of a German origin, and, according to different scholars and medievalists, it may have different meanings. Due to this mysterious exclamation, “Ego sum abbas Cucaniensis” is frequently reflected in English literature: in the 20th and 21st centuries different authors belonging to “popular” and “high” culture have used this word in their texts. However, in their works the word wafna did not fully correlate with its original meaning, but instead, due to its unique use in the above context, became a kind of marker of “goliardic” themes (primarily in connection with gambling and alcohol). There are several reasons for this. To begin with, the song’s popularity in the English-speaking environment (while apparently not being widely disseminated in the Middle Ages) is explained by the fact that it was among the first translations of poems from Carmina Burana into English by J. A. Symonds in 1884; later, in 1935–1936, it was included in Carl Orff’s cantata by the same name, texts from which were subsequently often read in schools and universities in Latin classes. Moreover, Symonds leaves the word wafna untranslated, which encourages readers to seek their own interpretations and create their own associations, just as English-language writers of subsequent eras continue to do.

Ziel des Beitrags ist es, der affektiven Produktion des Alltagsbegriffs im Diskurs der Soziologie nachzuspüren und Imaginäre der Modernekritik sichtbar zu machen. Die Analyse von Affektpolitiken der Veralltäglichung zeigt, dass Affekte selbst im rationalisierten Diskurs der akademischen Kritik als eine wirkmächtige Waffe der Kritik insinuiert werden.

This article aimed to describe one of the Tafsir which compiled by Ulama Madura named Thaifur Ali Wafa. He is the son of famous Ulama Madura named KH. Ali Wafa. Thaifur’s capacity as the Ulama could not be doubted. Inherited the expertise of his father, now he has produced a number of books. One of His magnum opus is Tafsir Firdaus al-Na’im. The Tafsir classified as the unpublished tafsir, so that his Tafsir considerend unnoticed on the studies of The Alquran in Indonesia. Tafsir Firdaus al-Na’im consist complete commentary of Alquran within 30 Chapter and written by Arabic language. It took approximately three year to complete his written. The Methodology of the Tafsir is using the Tahlili method. althought that, the way its explanation not totally as the same Tahlili ways. It viewed with the aspect of interpretation using ijmali analysis with simple explanation, it’s feature interpretation could not be affilated to any special pattern. The existance of the Tafsir Firdaus al-Nai’m in the modern era showed the dynamics development of interpretation of the Alquran in Indonesia. at least, this Tafsir could add the treasury of literature interpretation of the Alquran in Nusantara.

Nach der Verleihung des Literaturnobelpreises im Jahr 2004 löste Elfriede Jelinek, die erste österreichische Schriftstellerin, die diese Auszeichnung erhielt, ein ,,Rezeptionsfieber“ in der Volksrepublik China aus. Bis dato noch fast unbekannt, wurden nun ihre verschiedenen literarischen Facetten zunehmend erforscht, wobei auf Jelineks feministische Haltung, politische Einstellung und ihren einzigartigen Schreibstil hingewiesen wurde. Vor diesem Hintergrund analysiert dieser Artikel, wie ihre literarischen Werke und deren Übersetzungen ins Chinesische von den Mainstream-Medien, der akademischen Forschung und des breiten Publikums aufgenommen wurden und welche Imagekonstruktionen sich daraus von der Autorin ableiten lassen.

Die durch den russischen Überfall auf die Ukraine am 24. Februar 2022 verursachte ,,Zeitenwende in der Geschichte unseres Kontinents“ zwingt dazu, uns in jedem Bereich der gesellschaftlichen Tätigkeit zu überlegen, was gemacht werden soll, damit verschiedene Völker, ungeachtet ihres Glauben, ihrer Überzeugungen und Ansichten friedlich weiter existieren. Fachleute, die mit Sprache als Untersuchungsobjekt arbeiten, wissen genau, dass Wörter auch als Waffe benutzt werden können, was die gegenwärtige Propaganda auf Schritt und Tritt bestätigt. Zwar können wir als Philologen einen Krieg nicht beenden, aber wir können durch unsere Zusammenarbeit im Rahmen zum Beispiel der Interkulturellen Germanistik einen kleinen Beitrag zur Verständigung zwischen den Völkern leisten.

Zusammenfassung Feurige Ausstrahlungen aus dem Kopf bzw. den Augen eines von Wut erhitzten Kriegers sind in den Literaturen mehrerer indogermanischer Völker belegt. Die Möglichkeit, derartige und andere feurige Aspekte mit dem anderswo (z. B. McCone 1996 und 2021) untersuchten kriegerischen Merkmal der Einäugigkeit zu verbinden, begründet einen offensichtlichen bzw. vermuteten etymologischen Zusammenhang zwischen Licht oder dgl. und sowohl den Namen einiger mythischer Zyklopen (z. B. Arges, Steropes und Balar) als auch gewissen Bezeichnungen der Einäugigkeit im allgemeinen wie lat. luscus und griech. κύκλωψ. Das Schicksal von Balar in der irischen Erzählung Cath Maige Tuired wird in Anlehnung an Ginevra (2020) auf die Rekonstruktion eines uridg. Mythos bezogen, der die Verblendung (und womöglich auch Tötung) eines ‘glänzenden’ einäugigen Ungeheuers durch eine von einem hinterhältigen Gott bzw. Held geworfene spießartige Waffe darstellt. Zum Schluß werden air. cáech, lat. caecus usw. auf eine uridg. Wurzel *keh₂i ̯‘brennen, leuchten’ zurückgeführt.

Статтю присвячено непрямій формі вербальної агресії, у якій найбільш яскраво виявлено катартичну функцію цього мовного феномену. Проведено порівняння з прямою формою і виокремлено позитивні аспекти непрямої вербальної агресії для мовця, його психічного здоров´я та соціальних контактів. Досліджено статеві та соціальні аспекти вживання, розроблено типологію адресата цієї форми вербальної агресії та типологію ситуацій, у яких до неї вдаються. Виокремлено постать «слухач»/«слухачі», яка дотепер залишалася поза увагою прагма- та психолінгвістичних досліджень. Емпіричну основу творять усні й письмові опитування мешканців м. Відень (200 осіб), що їх зібрано за допомогою квалітативних методів опитування (письмово з використанням короткого й розгорнутого питальника та усно у формі інтенсивного частково стандартизованого інтерв’ю) та проаналізовано методами контекстуального, прагмалінгвістичного та конверсаційного аналізу. Література References Bach, G. R., Goldberg H. (1980). Keine Angst vor Aggression. Frankfurt a. M.: Fischer. Bandura, A. (1977). Social learning theory. Englewood Cliffs, NJ: Prentice Hall. Bauer, J. (2006). Prinzip Menschlichkeit. Hamburg: Hoffmann und Campe. Bering, D. (1978). Die Intellektuellen. Geschichte eines Schimpfwortes. Stuttgart: Klett-Cotta. Bußmann, H. (1990). Lexikon der Sprachwissenschaft. Stuttgart: Alfred Kröner. Dollard J., Doob, L. W., Miller, N. E., Mowrer, О. H., Sears, R. R. (1939). Frustration and Aggression. New Haven: Yale University Press. Eibl-Eibesfeldt, I. (Hg.) (1995). Die Biologie des menschlichen Verhaltens. München: Piper. Ermen, I. (1996). Fluch – Abwehr – Beschimpfung. Frankfurt a. M.: Peter Lang. Graber, H. G. (1931). Zur Psychoanalyse des Fluchens. Psychoanalytische Bewegung, 3, 57-68. Havryliv, O. (2009). Verbale Aggression. Frankfurt a. M.: Peter Lang. Havryliv, O. (2017). Verbale Aggression: das Spektrum der Funktionen. Linguistik Online Sprache und Gewalt/Language and Violence, 3(82), 27-48. Retrieved from https://bop.unibe.ch/linguistik-online. Гаврилів O. Вербальна агресія: між насильством і безсиллям. East European Journal of Psycholinguistics, 2017. Т. 4, № 2, C. 34-46. Жельвис В. И. Поле брани. М: Ладомир, 2001. Kiener, F. (1983). Das Wort als Waffe.. Göttingen: Vandenhoeck & Ruprecht. Lorenz, K. (1966). On Aggression. New York: Harcourt, Brace & World, Inc. Lötscher, A. (1980). Lappi, Lööli, blööde Siech! Frauenfeld: Huber. Kürthy, I. von (2014). Sternschanze. Reinbek bei Hamburg: Rowohlt. Merz, F. (Hg.) (1979). Geschlechterunterschiede und ihre Entwicklung. Ergebnisse und Theorien der Psychologie. Göttingen: Hogrefe Verlag für Psychologie. Mitscherlich, Margarete (Hg.) (1987). Die friedfertige Frau. Eine psychoanalytische Untersuchung zur Aggression der Geschlechter. Frankfurt a. M.: Fischer Taschenbuch. Opelt, I. (1965). Die lateinischen Schimpfwörter und verwandte sprachliche Erscheinungen. Heidelberg: Winter. Rosenberg, M. B. (2005). Gewaltfreie Kommunikation. Paderborn: Junfermann. Searle, J. R. (1991). Intentionalität. Eine Abhandlung zur Philosophie des Geistes. Frankfurt a. M.: Suhrkamp. Sornig, K. (1975). Beschimpfungen. Grazer Linguistische Studien, 1, 150-170. Ставицька Л. Українська мова без табу. К.: Критика, 2008. Stutz, P. (2017). Lass dich nicht im Stich. Ostfildern, Deutschland: Patmos References (translated and transliterated) Bach, G. R., Goldberg H. (1980). Keine Angst vor Aggression. Frankfurt a. M.: Fischer. Bandura, A. (1977). Social learning theory. Englewood Cliffs, NJ: Prentice Hall. Bauer, J. (2006). Prinzip Menschlichkeit. Hamburg: Hoffmann und Campe. Bering, D. (1978). Die Intellektuellen. Geschichte eines Schimpfwortes. Stuttgart: Klett-Cotta. Bußmann, H. (1990). Lexikon der Sprachwissenschaft. Stuttgart: Alfred Kröner. Dollard J., Doob, L. W., Miller, N. E., Mowrer, О. H., Sears, R. R. (1939). Frustration and Aggression. New Haven: Yale University Press. Eibl-Eibesfeldt, I. (Hg.) (1995). Die Biologie des menschlichen Verhaltens. München: Piper. Ermen, I. (1996). Fluch – Abwehr – Beschimpfung. Frankfurt a. M.: Peter Lang. Graber, H. G. (1931). Zur Psychoanalyse des Fluchens. Psychoanalytische Bewegung, 3, 57-68. Havryliv, O. (2009). Verbale Aggression. Frankfurt a. M.: Peter Lang. Havryliv, O. (2017). Verbale Aggression: das Spektrum der Funktionen. Linguistik Online Sprache und Gewalt/Language and Violence, 3(82), 27-48. Retrieved from https://bop.unibe.ch/linguistik-online. Havryliv, O. (2017). Verbalna ahresiya: mizh nasylstvom i bezsylliam [Verbal aggression: between violence and impotence]. East European Journal of Psycholinguistics, 4(2), 34-46. Zhelvis, V. I. (2001). Pole Brani [Battlefield]. Moscow: Ladomir. Kiener, F. (1983). Das Wort als Waffe. Göttingen: Vandenhoeck & Ruprecht. Lorenz, K. (1966). On Aggression. New York: Harcourt, Brace & World, Inc. Lötscher, A. (1980). Lappi, Lööli, blööde Siech! Frauenfeld: Huber. Kürthy, I. von (2014). Sternschanze. Reinbek bei Hamburg: Rowohlt. Merz, F. (Hg.) (1979). Geschlechterunterschiede und ihre Entwicklung. Ergebnisse und Theorien der Psychologie. Göttingen: Hogrefe Verlag für Psychologie. Mitscherlich, Margarete (Hg.) (1987). Die friedfertige Frau. Eine psychoanalytische Untersuchung zur Aggression der Geschlechter. Frankfurt a. M.: Fischer Taschenbuch. Opelt, I. (1965). Die lateinischen Schimpfwörter und verwandte sprachliche Erscheinungen. Heidelberg: Winter. Rosenberg, M. B. (2005). Gewaltfreie Kommunikation. Paderborn: Junfermann. Searle, J. R. (1991). Intentionalität. Eine Abhandlung zur Philosophie des Geistes. Frankfurt a. M.: Suhrkamp. Sornig, K. (1975). Beschimpfungen. Grazer Linguistische Studien, 1, 150-170. Stavytska, L. (2008). Ukrayinska Mova bez Tabu [Ukrainian language without taboo]. Kyiv: Krytyka. Stutz, P. (2017). Lass dich nicht im Stich. Ostfildern, Deutschland: Patmos.

Gravestones have a major significance in history and archaeology for being authentic historical documents that reveal many aspects of ancient societies pertaining to their population, races, religious culture, language, professions, trades, and many other aspects. Given that the heritage of Gaza has been subjected to destruction due to political conflict and negligence, the researcher embarked on several tours to take an inventory of gravestones in Gaza’s cemeteries in reality, which are of great importance with respect to Gaza’s eminent figures and their families during the end of the Ottoman era.The total number of gravestones tallied in Gaza reached 139, dating back to the period between AH 1230/1814 CE and the British occupation of Palestine in AH 1336/1917 CE, which is the date of the most recent gravestones. On one of the highest hills of Bab al-Bahr (Gate of the Sea) and Al-Sheikh Shaban cemetery, 45 tombstones were found belonging to the families: El-Husseini, Abu Khadra, Abu Shaban, Saq Allah, El-Bar'asi, Abu Assi, Murshid, El-Ja'farawi, El-Ghusain, Si-Salem, Al-Radwan, and others. In the Bin Marwan cemetery, 37 tombstones were discovered belonging to the families: El-Nakhal, El-Shawwa, Wafa El-Alami, El-Bitar, El-Wahidi, El-Khaznadar, and others. In El-Tiflisi (Abu al-Kass) cemetery in the Shuja'iyya neighborhood, 18 tombstones were discovered belonging to the families: Bseiso, Hathat, and sheikhs of El-Hasanat tribe, El-Sunna', El-Qadirat, and others. In Addiriyah and El-Tamrtashi cemetery, 9 tombstones were found belonging to the families: El-Tamrtashi, Murad, El-Batsh, El-Jabali, and others; 3 tombstones belonging to Al-Ghusain family were found in the cemetery of Al-Ghusain school; and 2 tombstones belonging to Al-Husseini’s and El-Jaouni’s families were found in El-Mufti cemetery. In the cemetery of the Orthodox Church of Saint Porphyrius, 25 gravestones were found belonging to the families: Zarifa, El-Tarzi, Farah, Qifa, El-Madbak‎‏, El-Sayegh, Musaad, Shuhaiber, El-Tawil, and El-Jildah.

Dear Readers, It is a great honor for us to publish Volume 7, Issue 1 of Global Journal of Computer Sciences: Theory and Research. Global Journal of Computer Sciences: Theory and Research (GJCS) is an international online journal for scientists and professionals involved in all aspects of computer sciences. This journal serves as an international platform that fosters theoretical and practical issues and new applications for all scientists and professionals from the field of computer sciences including original research and innovative applications from all parts of the world. Aim of this issue is to give the researchers an opportunity to share the results of their academic studies. There are different research topics discussed in the articles. For example, Musa Peker, Ali Sasar, Osman Ozkaraca and Gurbuz Akcay examined estimation of HbA1c value using artificial neural networks. Fatih Tekmen and Ozgun Tanriover provided an an assessment of a government website by focusing on website usability evaluation with quickly applicable guidelines. In addition, Abdallah Tubaishat and Sara Sumaidaa carried out research on implementation guidelines for green data centres. Mohamed Rahou, Fethi Sebaa and Abdelmadjid Cheikh Sid Ahmed Benmansour discussed error compensation in NC machine tools. Amel Ourici, Wafa Tourab and Merabet Leila examined direct control of active and reactive power of a doubly fed induction machine. Sekhane Hocine and Labed Djamel investigated standard IEEE test systems 57-bus and Algerian 59-bus together and they concluded that the results of power flow compared with the popular MATPOWER software environment show the exactitude of our code calculation, and the enhancement of voltage profile, especially in buses where STATCOM is placed. Finally, Cigdem Bakir proposed a speech recognition system for Turkish language with hybrid method. A total number of ten (10) manuscripts were submitted for this issue and each paper has been subjected to double-blind peer review process by the reviewers specialized in the related field. At the end of the review process, a total number of seven (7) high quality research papers were selected and accepted for publication. We present many thanks to all the contributors who helped us to publish this issue. Best regards Prof. Dr. Dogan Ibrahim Editor – in Chief

Dear Readers, It is a great honor for us to publish Volume 7, Issue 2 of Global Journal of Computer Sciences: Theory and Research. Global Journal of Computer Sciences: Theory and Research (GJCS) is an international online journal for scientists and professionals involved in all aspects of computer sciences. This journal serves as an international platform that fosters theoretical and practical issues and new applications for all scientists and professionals from the field of computer sciences including original research and innovative applications from all parts of the world. Aim of this issue is to give the researchers an opportunity to share the results of their academic studies. There are different research topics discussed in the articles. For example, Mehmet Serdal Guzel, Vahid Babaei Ajabshir, Serhat Can and Erkan Bostanci examined optimization of potential field parameters using genetic algorithm. Tourab Wafa, Ourici Amel and Babouri Abdessalem tested experimental and theoretical modelling of the electric and magnetic fields behaviour in the vicinity of high-voltage power lines. In addition, Merabet Leila, Mekki Mounira, Ourici Amel and Saad Salah aimed to investigate modelling and control system of a wind turbine, using a doubly fed induction generator. In another study, Sultan Zavrak, Seyhmus Yilmaz, Huseyin Bodur and Sinan Toklu discussed a new approach to the authentication system to perform our online process with the highest security. The authors concluded that in addition to the standard authentication systems, using face recognition as a secondary level of security will contribute to the emergence of a new authentication mechanism. Finally, Farag Homed Ali Kuwil examined Kuwil method for spectral clustering algorithm and figured out that it eliminates the problem of parameters and increases the effectiveness to give static results obtained from the first execution and no errors were seen from functions in the MATLAB language such as eigenvalues, eigenvector and k_mean. A total number of eleven (11) manuscripts were submitted for this issue and each paper has been subjected to double-blind peer review process by the reviewers specialized in the related field. At the end of the review process, a total number of five (5) high quality research papers were selected and accepted for publication. We present many thanks to all the contributors who helped us to publish this issue. Best regards, Prof. Dr. Dogan Ibrahim Editor – in Chief

У статті здійснено диференціацію понять «вербальна агресія» – «вербальне насильство», які дотепер розглядалися синонімічно не лише філософами мови, а й мовознавцями. Виділено спектр функцій вербальної агресії від комунікативної інтенції «образа, приниження» до жартівливого, лаудативного вживання (фіктивна вербальна агресія). Висунуто гіпотезу про комплексність комунікативних інтенцій, які лежать в основі вербальноагресивних актів і вирішальну роль катартичної функції. Результати дослідження підтвердили нашу гіпотезу про комплексний характер вербальної агресії, який виявляється в поліфункціональності і домінуванні катартичної функції. Емпіричну основу творять усні і письмові опитування мешканців м. Відень (Австрія). Загалом опитано 386 осіб різного віку, соціального стану і в однаковій кількості представників обох статей. Література References Aman, R. (1972). Psychologisch-sprachliche Einleitung in das Schimpfen. In: Bayrisch-Österreichisches Schimpfwörterbuch, (S. 153-188). R. Aman (Hg.). München: Süddeutscher Verlag. Bach, G. R., Goldberg, H. (1981). Keine Angst vor Aggression. Die Kunst der Selbstbehauptung. FaM: Fischer. Biffar, R. (1994). Verbale Aggressionsstrategien. Analyse, Systematik, Anwendung. Aachen: Shaker. Burgen, S. (1998). Bloody hell, verdammt noch mal! Eine europäische Schimpfkunde. München: Dt. Taschenbuch. Butler, J. (2006). Haß spricht. Zur Politik des Performativen. FaM: Suhrkamp. Cherubim, D. (1991). Sprache und Aggression. Krieg im Alltag – Alltag und Krieg. Loccumer Protokolle, 58, 11-35. Devkin, V. D. (1996). Der russische Tabuwortschatz. Leipzig: Langenscheidt Enzyklopädie. Ehalt, Ch. (2015). Vorwort. In: Schmäh als ästhetische Strategie der Wiener Avantgarde, (S. 7-10). Suchy, I., Krejci, H. (Hg.).Weitra: Bibliothek der Provinz. Ermen, I. (1996). Fluch – Abwehr – Beschimpfung. Pragmatik der formelhaften Aggression im Serbokroatischen. FaM u.a.: Peter Lang. Faust, M. (1970). Metaphorische Schimpfwörter. Indogermanische Forschungen, 74, 57-47. Fiehler, R. (1990). Kommunikation und Emotion. Berlin u.a.: Walter de Gruyter. Freud, S. (1994). Der Humor. In: S. Freud Studienausgabe Bd. IV, (S. 275-282). A. Mitscherlich, J. Strachey, A. Richards (Hg.). FaM: Fischer. Gauger, H-M. (2012). Das Feuchte und das Schmutzige. Kleine Linguistik der vulgären Sprache. München: Beck. Graber, H. G. (1931). Zur Psychoanalyse des Fluchens. Psychoanalytische Bewegung, 3, 57-68. Havryliv, O. (2009). Verbale Aggression. Formen und Funktionen am Beispiel des Wienerischen. FaM, Wien u.a.: Peter Lang. Herrmann, S. K., Krämer, S., Kuch, H. (Hg.). (2007). Verletzende Worte. Die Grammatik sprachlicher Missachtung. Bielefeld: Transcript. Hess-Lüttich, E.W.B. (2008). HimmelHerrgottSakrament! Gopfridstutz! und Sacklzement! Vom Fluchen und Schimpfen – Malediktologische Beobachtungen. Kodikas/Code. An International Journal of Semiotics, 31(3-4), 327-337. Holzinger, H. (1984). Beschimpfungen im heutigen Französisch. Pragmatische, syntaktische und semantische Aspekte. Ph.D. Dissertation: Universität Salzburg. Kiener, F. (1983). Das Wort als Waffe. Zur Psychologie der verbalen Aggression. Göttingen: Vandenhoek & Ruprecht. Kotthoff, H., Jashari, S., Klingenberg, D. (2013). Komik (in) der Migrationsgesellschaft. Konstanz und München: UVK Verlagsgesellschaft. Krämer, S. (Hg.) (2010). Gewalt in der Sprache. Rhetoriken verletzenden Sprechens. München: Wilhelm Fink. Liebsch, B. (2007). Subtile Gewalt. Weilerswirt: Velbrück Wiss. Lötscher, A. (1980). Lappi, Lööli, blööde Siech! Schimpfen und Fluchen im Schweizerdeutschen. Frauenfeld: Huber. Mokienko, V., Walter, H. (1999). Lexikographische Probleme eines mehrsprachigen Schimpfwörterbuchs. Anzeiger für slawische Philologie, XXVI, 199-210. Opelt, I. (1965). Die lateinischen Schimpfwörter und verwandte sprachliche Erscheinungen. Heidelberg: Winter. Rehbock, H. (1987). Konfliktaustragung in Wort und Spiel. Analyse eines Streitgesprächs von Grundschulkindern. In: Konflikte in Gesprächen, (S. 176- 238). G. Schank, J. Schwitalla (Hg.). Tübingen: Gunter Narr. Schumann, H. B. (1990). Sprecherabsicht: Beschimpfung. Zeitschrift für Phonetik, Sprachwissenschaft und Kommunikationsforschung, 43, 259-281. Schwarz-Friesel, M. (2013). Sprache und Emotion. Tübingen und Basel: Francke. Searle, J. R. (1971). Sprechakte. Ein sprachphilosophischer Essay. FaM.: Suhrkamp. Sornig, K. (1975). Beschimpfungen. Grazer Linguistische Studien, 1, 150- 170. Українська мова без табу. Словник нецензурої лексики та її відповідників. К: Критика, 2008. Wierzbicka, A. (1973). Problems of expression: Their place in the semantic theory. In: Recherches sur les sestemes Signifiants. Symposium de Varsovie 1968, (S. 145-164). The Hague: Mouton. Жельвис В. И. Поле брани: cквернословие как социальная проблема в языках и культурах мира. М: Ладомир, 1997. References (translated and transliterated) Aman, R. (1972). Psychologisch-sprachliche Einleitung in das Schimpfen. In: Bayrisch-Österreichisches Schimpfwörterbuch, (S. 153-188). R. Aman (Hg.). München: Süddeutscher Verlag. Bach, G. R., Goldberg, H. (1981). Keine Angst vor Aggression. Die Kunst der Selbstbehauptung. FaM: Fischer. Biffar, R. (1994). Verbale Aggressionsstrategien. Analyse, Systematik, Anwendung. Aachen: Shaker. Burgen, S. (1998). Bloody hell, verdammt noch mal! Eine europäische Schimpfkunde. München: Dt. Taschenbuch. Butler, J. (2006). Haß spricht. Zur Politik des Performativen. FaM: Suhrkamp. Cherubim, D. (1991). Sprache und Aggression. Krieg im Alltag – Alltag und Krieg. Loccumer Protokolle, 58, 11-35. Devkin, V. D. (1996). Der russische Tabuwortschatz. Leipzig: Langenscheidt Enzyklopädie. Ehalt, Ch. (2015). Vorwort. In: Schmäh als ästhetische Strategie der Wiener Avantgarde, (S. 7-10). Suchy, I., Krejci, H. (Hg.).Weitra: Bibliothek der Provinz. Ermen, I. (1996). Fluch – Abwehr – Beschimpfung. Pragmatik der formelhaften Aggression im Serbokroatischen. FaM u.a.: Peter Lang. 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(1984). Beschimpfungen im heutigen Französisch. Pragmatische, syntaktische und semantische Aspekte. Ph.D. Dissertation: Universität Salzburg. Kiener, F. (1983). Das Wort als Waffe. Zur Psychologie der verbalen Aggression. Göttingen: Vandenhoek & Ruprecht. Kotthoff, H., Jashari, S., Klingenberg, D. (2013). Komik (in) der Migrationsgesellschaft. Konstanz und München: UVK Verlagsgesellschaft. Krämer, S. (Hg.) (2010). Gewalt in der Sprache. Rhetoriken verletzenden Sprechens. München: Wilhelm Fink. Liebsch, B. (2007). Subtile Gewalt. Weilerswirt: Velbrück Wiss. Lötscher, A. (1980). Lappi, Lööli, blööde Siech! Schimpfen und Fluchen im Schweizerdeutschen. Frauenfeld: Huber. Mokienko, V., Walter, H. (1999). Lexikographische Probleme eines mehrsprachigen Schimpfwörterbuchs. Anzeiger für slawische Philologie, XXVI, 199-210. Opelt, I. (1965). Die lateinischen Schimpfwörter und verwandte sprachliche Erscheinungen. Heidelberg: Winter. Rehbock, H. (1987). Konfliktaustragung in Wort und Spiel. Analyse eines Streitgesprächs von Grundschulkindern. In: Konflikte in Gesprächen, (S. 176- 238). G. Schank, J. Schwitalla (Hg.). Tübingen: Gunter Narr. Schumann, H. B. (1990). Sprecherabsicht: Beschimpfung. Zeitschrift für Phonetik, Sprachwissenschaft und Kommunikationsforschung, 43, 259-281. Schwarz-Friesel, M. (2013). Sprache und Emotion. Tübingen und Basel: Francke. Searle, J. R. (1971). Sprechakte. Ein sprachphilosophischer Essay. FaM.: Suhrkamp. Sornig, K. (1975). Beschimpfungen. Grazer Linguistische Studien, 1, 150- 170. Stavyc´ka, L. (2008). Ukraїns´ka mova bez tabu. Slovnyk necensurnoї leksyky ta її vidpovidnykiv [Ukrainian language without taboo. Dictionary of abusive vocabulary and its correspondence]. Kyiv: Klassyka. Wierzbicka, A. (1973). Problems of expression: Their place in the semantic theory. In: Recherches sur les sestemes Signifiants. Symposium de Varsovie 1968, (S. 145-164). The Hague: Mouton. Zhelvis, V.I. (1997). Pole brani: skvernosloviye kak socialnaya problema v yasykax i kulturax mira [Field of Battle: Foul Language as a Social Problem in the Languages and Cultures of the World]. Moscow: Ladomir. Джерела Галкіна Є. У Кремлі не збираються доходити до Києва і Львова. Високий замок, 19. 02. – 25.02.15,6. Ерофеев В. Русский апокалипсис. Retrieved from: Broyallib.ru/book/erofeev_viktor/ russkiy_apokalipsis html (12.02.2014). Hessel, S. Empört euch! Retrieved from: http://jerome-segal.de/empoert_euch.pdf (27.02.2015). Лагерлеф С. Чудесна мандрівка Нільса Гольгерсона з дикими гусьми / C. Лагерлеф. К: Веселка, 1991. Лі Г. Вбити пересмішника / Г. Лі. К: Компанія Осма, 2015. Майже половина українців вживає ненормативну лексику. Retrieved from http://life.pravda.com.ua/society/2013/09/25/139569/ (29.05.2013). Путін хуйло. Retrieved from: https://uk.wikipedia.org/wiki/Путін_— _хуйло! (15.06.2016). Sources (translated and transliterated) Galkina, J. U Kremli ne zbyrayutsia doхodyty do Kyiva i Lvova [The Kreml is not going to go to Kyiv or Lviv]. Vysokyj zamok, 19. 02. – 25.02.15,6. Yerofeyev, V. Russkij apokalipsis [The Russian Apocalypse]. Retrieved from: Broyallib.ru/book/ erofeev_viktor/russkiy_apokalipsis html (12.02.2014). Lagerlöf, S. (1991). Chudesna mandrivka Nilsa Holhersona z dykymy hus´my [The Wonderful Adventures of Nils]. Kyiv: Veselka. Lee, H. (2015). Vbyty Peresmishnyka [To Kill a Mockingbird]. Kyiv: Kompania Osma. Mayzhe polovyna ukraїnciv vzhyvaye nenormatyvnu leksyku [Almost half of Ukrainians use abusive vocabulary]. Retrieved from http://life.pravda.com.ua/society/2013/09/25/139569/ (29.05.2013). Putin Xuylo [Putin is Asshole]. Retrieved from: https://uk.wikipedia.org/wiki/Путін_– _хуйло! (15.06.2016).

Abstract. This study aims to determine the pattern of neurology-based learning methods of Al-Qur'an Al-Barqy and wafa as an effort to synchronize these methods with the principles of accelerated learning required in this advancement era. Researchers Use research methods library research or commonly referred to as literature studies by collecting primary and secondary data related to al-Barqy and death methods, then analyzing neurology using descriptive analysis. The results of this study indicate that the method of learning al-Qur'an al-barqy and wafa with its unique characteristics includes functioning of the right and left brain, besides being simple, fun and effective and making it easier for students to remember and recall old memories easily are points. It is important to acceleratinglearning neurology-based with the acrostic mnemonic method, where the language used is the daily language of students such as Ma-Ta-Sa-Ya and A-Da-Ra-Ja.

The research aims to analyze: (1) the Al-Qur'an literacy program (2) the implementation of the Al-Qur'an literacy program (3) the evaluation process for the implementation of Al-Qur'an literacy (4) supporting factors and inhibiting factors for Al-Qur'an literacy 'an. This research was conducted at the Al-Abid Islamic elementary school in Medan Selayang. This research is qualitative analysis research with a descriptive approach. The data source is the wafa Qur'an literacy coordinator and the right brain wafa method book, while the secondary data source is library materials, literature and research first. Data collection instruments are documentation and interviews. Qualitative data analysis techniques include descriptions of material, construction and language aspects, while quantitative analysis of validity, reliability, level of difficulty, distinguishability and distractors. Research findings show: (1) Al-Qur'an literacy program at Al Islamic Private Elementary School -Abid refers to government regulations, in this case Minister of Education and Culture Regulation No. 23 of 2015 as a form of implementing literacy to support the educational process and teaching and learning activities. (2) Implementation of the Al-Qur'an literacy program, using the wafa method, using hijaz tones, using special Wafa books, using a level system, evaluation (3) Evaluation process of the results of implementing Al-Qur'an literacy, carried out every 2 weeks includes daily, weekly and monthly assessments to determine the extent of students' Al-Qur'an literacy results (4) Supporting and inhibiting factors for the Al-Qur'an literacy program, Supporting factors for Al-Qur'an literacy, Continuous method , Good cooperation between teachers and parents of students, Factors inhibiting Al-Qur'an literacy, From teacher factors, lack of time in teaching Al-Qur'an literacy, Students who do not repeat their lessons at home, Short implementation time.

This paper connects the classes of weighted alternating finite automata (WAFA), weighted finite tree automata (WFTA), and polynomial automata (PA). First, we investigate the use of trees in the run semantics for weighted alternating automata and prove that the behavior of a weighted alternating automaton can be characterized as the composition of the behavior of a weighted finite tree automaton and a specific tree homomorphism, if weights are taken from a commutative semiring. Based on this, we give a Nivat-like characterization for weighted alternating automata. Moreover, we show that the class of series recognized by weighted alternating automata is closed under inverses of homomorphisms, but not under homomorphisms. Additionally, we give a logical characterization of weighted alternating automata, which uses weighted MSO logic for trees. Finally, we investigate the strong connection between weighted alternating automata and polynomial automata. We prove: A weighted language is recognized by a weighted alternating automaton iff its reversal in recognized by a polynomial automaton. Using the corresponding result for polynomial automata, we are able to prove that the ZERONESS problem for weighted alternating automata with weights taken from the rational numbers decidable.

Introduction For migrants, the dream of a better life is often expressed by the metaphor of the journey (Papastergiadis 31). Propelled by a variety of forces and choices, migrant life narratives tend to revolve around movement from one place to another, from a homeland associated with cultural and spiritual origins to a hostland which offers new opportunities and possibilities. In many cases, however, their dreams of migrants are deferred; migrants endure hardships and make sacrifices in the hope of a better life for their children. Many studies have explored the social and economic outcomes of the “second” generation – the children of migrants born and raised in the new country. In Australia studies have found, despite some notable exceptions (Betts and Healy; Inglis), that the children of migrants have achieved the economic and social integration their parents dreamed of (Khoo, McDonald, Giorgas, and Birrell). At the same time, however, research has found that the second generation face new challenges, including the negative impact of ethnic and racial discrimination (Dunn, Blair, Bliuc, and Kamp; Jakubowicz, Collins, Reid, and Chafic), the experience of split identities and loyalties (Butcher and Thomas) and a complicated sense of “home” and belonging (Fabiansson; Mason; Collins and Read). In this articles, we explore what the dream of a better life means for second generation migrants, and how that dream might reshape Australia’s multicultural identity. A focus on this generation’s imaginings, visions and hopes for the future is important, we argue, because its distinctive experience, differing from that of other sections of the Australian community in some important ways, needs to be recognised as the nation’s multicultural identity is refashioned in changing circumstances. Unlike their parents, the second generation was born into what is now one of the most diverse countries in the world, with over a quarter (26%) of the population born overseas and a further 23% having at least one parent born overseas (Australian Bureau of Statistics). Unlike their parents, they have come of age in the era of digitally-enabled international communication that has transformed the ways in which people connect. This cohort has a distinctive relationship to the national imaginary. The idea of “multicultural Australia” that was part of the country’s adoption of a multicultural policy framework in the early 1970s was based on a narrative of “old” (white Anglo) Australians “welcoming” (or “tolerating”) “new” (immigrant) Australians (Ang and Stratton; Hage). In this narrative, the second generation, who are Australian born but not “old” Australians and of “migrant background” but not “new” Australians, are largely invisible, setting them apart from both their migrant parents and other, overseas born young Australians of diverse backgrounds, with whom they are often grouped (Collins, Reid, and Fabiansson; Ang, Brand, Noble, and Sternberg; Collins, Reid, and Fabiansson; Harris).In what follows, we aim to contribute to calls for a rethinking of Australian national identity and “culture of interaction” to better reflect the experiences of all citizens (Levey; Collins, Reid, and Fabiansson) by focusing on the experiences of the second generation. Taking our cue from Geoffrey Levey, we argue that “it is not the business of government or politicians to complete the definition of what it means to be Australian” and that we should instead look to a sense of national identity that emerges organically from “mundane daily social interaction” (Levey). To this end, we adopt an “everyday multiculturalism” perspective (Wise and Velayutham), “view[ing] situations of co-existence ... as a concrete, specific context of action, in which difference comes across as a constraint ... and as a resource” (Semi, Colombo, Comozzi, and Frisina 67). We see our focus on the second generation as complementary to existing studies that have examined experiences of young Australians of diverse backgrounds through an everyday multiculturalism prism without distinguishing between newly arrived young people and those born in Australia (Ang, Brand, Noble, and Sternberg; Collins, Reid, and Fabiansson; Harris). We emphasise, however, after Mansouri and Johns, that the second generation’s distinctive cultural and socio-structural challenges and needs – including their distinctive relationship to the idea of “multicultural Australia” – deserve special attention. Like Christina Schachtner, we are cognisant that “faced with the task of giving meaning and direction to their lives, the next generation is increasingly confronted with a need to reconsider the revered values of the present and the past and to reorientate themselves while establishing new meanings” (233; emphasis ours). Like her, we recognise that in the contemporary era, young adults often use digital communicative spaces for the purpose of giving meaning to their lives in the circumstances in which they find themselves (Schachtner 233). Above all, we concur with Hopkins and Dolic when they state that “understanding the processes that inform the creation and maintenance of ... ethnic minority and Australian mainstream identities amongst second-generation young people is critical if these young people are to feel included and recognised, whilst avoiding the alienation and social exclusion that has had such ugly results in other parts of the world (153).In part one, we draw on initial findings from a collaborative empirical study between Swinburne University and the Victorian Multicultural Commission to outline some of the paradoxes and contradictions encountered by a particular – well-educated (currently or recently enrolled at university) and creative (seeking jobs in the media and cultural industries) – segment of the second generation in their attempts to imagine themselves within the frame of “multicultural Australia” (3 focus groups, of 60-90 minutes duration, involving 7-10 participants were conducted over 2018 and 2019). These include feeling more Australian than their parents while not always being seen as “really” Australian by the broader community; embracing diversity but struggling to find a language in which to adequately express it; and acknowledging the progress being made in representing diversity in the mainstream media while not seeing their stories and those of their parents represented there.In part two, we outline future research directions that look to a range of cultural texts and mediated forms of social interactions across popular culture and media in search of new conversations about personal and national identity that could feed into a renewal of a more inclusive understanding of Australian identity.Living and Talking DiversityOur conversations with second generation young Australians confirmed many of the paradoxes and contradictions experienced by young people of diverse backgrounds in the constant traversing of their parents’ and Australian culture captured in previous research (Ang, Brand, Noble, and Sternberg; Harris). Emblematic of these paradoxes are the complicated ways they relate to “Australian identity,” notably expressed in the tension felt between identifying as “Australian” when overseas and with their parent’s heritage when in Australia. An omnipresent reminder of their provisional status as “Aussies” is questions such as “well I know you’re Australian but what are you really?” As one participant put it: “I identify as Australian, I’m proud of my Australian identity. But in Australia I’m Turkish and that’s just because when someone asks I’m not gonna say ‘oh I’m Australian’ ... I used to live in the UK and if someone asked me there, I was Australian. If someone asks me here, I’m Turkish. So that’s how it is. Turkish, born in Australia”The second generation young people in our study responded to these ambiguities in different ways. Some applied hyphenated labels to themselves, while others felt that identification with the nation was largely irrelevant, documented in existing research (Collins, Reid, and Fabiansson; Harris). As one of our participants put it, “I just personally don’t find national identity to be that important or relevant – it’s just another detail about me – I [don’t] think it should affect anything else.” The study also found that our participants had difficulty in finding specific terms to express their identities. For some, trying to describe their identities was “really confusing,” and their thinking changed from day to day. For others, the reason it was hard to express their identities was that the very substance of mundane, daily life “feels very default”. This was the case when many of our participants reported their lived experiences of diversity, whether related to culinary and sport experiences, or simply social interactions with “the people I talk to” and daily train trips where “everyone [of different ethnicities] just rides the train together and doesn’t think twice about it”. As one young person put it, “the default is going around the corner for dinner and having Mongolian beef and pho”. We found that a factor feeding into the ambivalence of articulating Australian identity is the influence – constraining and enabling – of prevailing idioms of identity and difference. Several instances were uncovered in which widely circulating and highly politicised discourses of identity had the effect of shutting down conversation. In particular, the issue of what was “politically correct” language was a touchstone for much of the discussion among the young people in our study. This concern with “appropriate language” created some hesitancy and confusion, as when one person was trying to describe white Australians: “obviously you know Australia’s still a – how do you, you know, I guess I don’t know how to – the appropriate, you know PC language but Australia’s a white country if that makes sense you know”. Other participants were reluctant to talk about cultural groups and their shared characteristics at all, seeing such statements as potentially racist. In contrast to this feeling of restricted discourse, we found many examples of our participants playing and repurposing received vocabularies. As reported in other research, the young people used ideas about origin, race and ethnicity in loose and shifting ways (Back; Butcher). In some cases, in contrast to fears of “racist” connotations of identifying individuals by their cultural background, the language of labels and shorthand descriptors was used as a lingua franca for playful, albeit not unproblematic, negotiations across cultural boundaries. One participant reported being called one of “The Turks” in classes at university. His response expressed the tensions embedded in this usage, finding it stereotyping but ultimately affectionate. As he expressed it, “it’s like, ‘I have a personality, guys.’ But that was okay, it was endearing, they were all with it”. Another finding highlighted more fraught issues that can be raised when existing identity categories are transposed from contexts strongly marked by historically specific circumstances into unrelated contexts. This was the case of a university classmate saying of another Turkish participant that he “was the black guy of the class because … [he] was the darkest”. The circulation of “borrowed” discourses – particularly, as in this case, from the USA – is notable in the digital era, and the broader implications of such usage among people who are not always aware of the connotations of a discourse that is deeply rooted in a particular history and culture, are yet to be fully examined (Lester). The study also shed some light on the struggles the young people in our study encountered in finding a language in which to describe their identities and relationship to “Australianness”. When asked if they thought others would consider them to be “Australian”, responses revealed a spectrum ranging from perceived rejection to an ill-defined and provisional inclusion. One person reported – despite having been born and lived in Australia all their life – that “I don’t think I would ever be called Australian from Australian people – from white Australian people”. Another thought that it was not possible to generalise about being considered Australians by the broader community, as “some do, some don’t”. Again, responses varied. While for some it was a source of unease, for others the distancing from “Australianness” was not experienced negatively, as in the case of the participant who said of being singled out as “different” from the Anglo-Celtic mainstream, “I actually don’t mind that … I’ve got something that a lot of white Australians males don’t have”.A connected finding was the continuing presence of, often subtle but clearly registered, racism. The second generation young people in the study were very conscious of the ways in which experiences of racism they encountered differed from – and represented an improvement on – that of their parents. Drawing an intergenerational contrast between the explicit racism their parents were often subjected to and their own experiences of what they frequently referred to as microaggressions, they mostly saw progress occurring on this front. Another sign of progress they observed was in relation to their own propensity to reject exclusionary thinking, as when they suggested that their parents’ generation are more likely to make “assumptions about culture” based on people’s “outward appearance” which they found problematic because “everyone’s everywhere”. While those cultural faux pas were judged as “well-meaning” and even justified by not “growing up in a culturally diverse setting”, they are at odds with young people’s own experiences and understanding of diversity.The final major finding to emerge from the study was the widespread view that mainstream media fails to represent their lives. Again, our participants acknowledged the progress that has been made over recent decades and applauded moves towards greater representation of non-Anglo-Celtic communities in mainstream free-to-air programming. But the vast majority reported that their experiences are not represented. The sentiment that “I’d love to see someone who looks like me on TV more – on a really basic level – I’d like to see someone who looks like my Dad” was shared by many. What remained missing – and motivated many of the young people in our study to embark on filmmaking careers – was content that reflected their local, place-based lifestyles and the intergenerational dynamics of migrated families that is the fabric of their lives. When asked if Australian media content reflected their experience, one participant put it bluntly: “if I felt like it did, I wouldn’t be actively trying to make documentaries and films about it”.Dreaming DiversityThe findings of the study confirmed earlier research highlighting the ambiguities encountered by second generation Australians who are demographically, emotionally and culturally marked by their parents’ experiences of migration even as they forge their post-migration futures. On the one hand, they reported an allegiance to the Australian nation and recognised that in many ways that they are more part of its fabric than their parents. On the other hand, they reported a number of situations in which they feel marginalised and not “really” Australian, as when they are asked “where are you really from” and when they do not see their stories represented in the mainstream media. In particular, the study highlighted the tensions involved in describing personal and Australian identity, revealing the struggle the second generation often experience in their attempts to express the complexity of their identifications and sense of belonging. As we see it, the lack of recognition of being “really” Australian felt by the young people in our study and their view that mainstream media does not sufficiently represent their experience are connected. Underlying both is a status quo in which the normative Australian is Anglo-Celtic. To help shift this prevailing view of the normative Australian, we endorse earlier calls for a research program centred on analyses of a range of cultural texts and mediated forms of social interactions in search of new conversations about Australian identity. Media, both public and commercial, have the potential to be key agents for community building and identity formation. From radio and television programs through to online discussion forums and social media, media have provided platforms for creating collective imagination and a sense of belonging, including in the context of migration in Australia (Sinclair and Cunningham; Johns; Ang, Brand, Noble, and Sternberg). By supplying symbolic resources through which cultural differences and identities are represented and circulated, they can offer up opportunities for societal reflection, scrutiny and self-interpretation. As a starting point, for example, three current popular media formats that depict or are produced by second-generation Australians lend themselves to such a multi-sited analysis. The first is internet forums in which second generation young people share their quotidian experiences of “bouncing between both cultures in our lives” (Wu and Yuan), often in humorous forms. As the popularity of Subtle Asian Traits and its offshoot Subtle Curry Traits have indicated, these sites tap into the hunger among the Asian diaspora for increased media visibility. The second is the work of comedians, including those who self-identify as of migrant descent. The politics of stereotyping and racial jokes and the difference between them has been a subject of considerable research, including into television comedy productions which are important because of their potential audience reach and ensuing post-viewing conversations (Zambon). The third is a new generation of television programs which are set in situations of diversity without being heralded as “about” diversity. A key case is the television drama series The Heights, first screened on the Australian Broadcasting Corporation in Australia in 2019, which explores the relationships between the residents of a social housing tower and the people who live in the rapidly gentrifying community that surrounds it in the melting pot of urban Australia. These examples represent a diverse range of cultural expressions – created informally and spontaneously (Subtle Asian Traits, Subtle Curry Traits), fashioned by individuals working in the entertainment industry (comedians), and produced professionally and broadcast on national TV networks (The Heights). What unites them is an engagement with the novel forms of belonging that postwar migration has produced (Papastergiadis 20) and an attempt to communicate and represent the lived experience of contemporary Australian diversity, including negotiated dreams and aspirations for the future. We propose a systematic analysis of the new languages of identity and difference that their efforts to represent the evolving patterns and circumstances of diversity in Australia are bringing forth. Conclusions To dream in the context of migration implies, more often than not, the prospect of a better material life in an adopted country. Instead, through the notion of “dreaming diversity”, we foreground the dreams, expectations and imaginations for the future of the Australian second generation which centre on carving out their cultural place in the nation.The empirical research we presented paints a picture of the second generation's paradoxical and contradictory experiences as they navigate the shifting landscape of Australia’s multicultural society. It gives a glimpse of the challenges and hopes they encounter as well as the direction of their attempts to negotiate their place within “Australian identity”. Finally, it highlights the need for a more expansive conversation and language in which that identity can be expressed. A language in which to talk – not just about the many cultures that make up the nation, but also to each other from within them – will be crucial to facilitate the deeper intercultural understanding and engagement many young people aspire to. Our ambition is not to codify a register of approved terms, and even less to formulate a new official discourse for use in multicultural policy documents. It is rather to register, crystalise and expand a discussion around difference and identity that is emerging from everyday interactions of Australians and foster a more committed conversation attuned to contemporary realities and communicative spaces where those interactions take place. In search of a richer vocabulary in which Australian identity might be reimagined, we have identified a research program that will explore emerging ways of talking about difference and identity across a range of cultural and media formats about or by the second generation. While arguing for the significance of the languages and idioms that are emerging in the spaces that young people inhabit, we recognise that, no less than other demographics, second-generation Australians are influenced by circulating narratives and categories in which (national) identity is discussed (Harris 15), including official conceptions and prevailing discourses of identity politics which are often encountered online and through popular culture. Our point is that the dreams, visions and imaginaries of second generation Australians, who will be among the key actors in fashioning Australia’s multicultural futures, are an important element of reimagining Australia’s multiculturalism even if those discourses may be partial, ambivalent or fragmented. We see this research program as building on and extending the tradition of sociological and cultural analyses of popular culture, media and cultural diversity and contributing to a more robust and systematic catalogue of multicultural narratives across different popular formats, genres, and production arrangements characteristic of the diversified media landscape. We have focused on the Australian “new second generation” (Zhou and Bankston), coming of age in the early 21st century, as a significant but under-researched group in the belief that their narratives of aspirations and dreams will be a crucial component of discursive innovations and practical programs for social change.ReferencesAustralian Bureau of Statistics. “The Way We Live Now.” 2017. 1 Mar. 2020 <https://www.abs.gov.au/ausstats/abs@.nsf/mf/2024.0>.Ang, Ien, Jeffrey E. Brand, Greg Noble, and Jason Sternberg. Connecting Diversity: Paradoxes of Multicultural Australia. Artarmon: Special Broadcasting Service Corporation, 2006.Back, L., P. Cohen, and M. Keith. “Between Home and Belonging: Critical Ethnographies of Race, Place and Identity.” Finding the Way Home: Young People’s Stories of Gender, Ethnicity, Class and Places in Hamburg and London. Ed. N. Räthzel. 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DOI: 10.1057/9780230244474.Wu, Nicholas, and Karen Yuan. “The Meme-ification of Asianness.” The Atlantic Dec. 2018. <https://www.theatlantic.com/technology/archive/2018/12/the-asian-identity-according-to-subtle-asian-traits/579037/>.Zambon, Kate. “Negotiating New German Identities: Transcultural Comedy and the Construction of Pluralistic Unity.” Media, Culture and Society 39.4 (2017): 552–567. Zhou, Min, and Carl L. Bankston. The Rise of the New Second Generation. Cambridge: Polity, 2016. DOI: 10.1177/0163443716663640.AcknowledgmentsThe empirical data reported here was drawn from Zooming In: Multiculturalism through the Lens of the Next Generation, a research collaboration between Swinburne University and the Victorian Multicultural Commission exploring contemporary perspectives on diversity among young Australians through their filmmaking practice, led by Chief Investigators Dr Glenda Ballantyne (Department of Social Sciences) and Dr Vincent Giarusso (Department of Film and Animation). We wish to thank Liam Wright and Alexa Scarlata for their work as Research Assistants on this project, and particularly the participants who shared their stories. Special thanks also to the editors of this special issue and the anonymous reviewers for their insightful feedback on an earlier version of this article. FundingZooming In: Multiculturalism through the Lens of the Next Generation has been generously supported by the Victorian Multicultural Commission, which we gratefully acknowledge.

CHIEF EDITOR Ahmad Faris Ismail, IIUM, Malaysia EXECUTIVE EDITOR AHM Zahirul Alam, IIUM, Malaysia ASSOCIATE EDITOR Anis Nurashikin Nordin, IIUM, Malaysia LANGUAGE EDITOR Lynn Mason, Malaysia COPY EDITOR Hamzah Mohd. Salleh, IIUM, Malaysia EDITORIAL BOARD MEMBERS Abdullah Al-Mamun, IIUM, Malaysia Abdumalik Rakhimov, IIUM, Malaysia Amir Akramin Shafie, IIUM, Malaysia Erry Yulian Triblas Adesta, IIUM, Malaysia Erwin Sulaeman, IIUM, Malaysia Hanafy Omar, Saudi Arabia Hazleen Anuar, IIUM, Malaysia Konstantin Khanin, University of Toronto, Canada Ma'an Al-Khatib, IIUM, Malaysia Md Zahangir Alam, IIUM, Malaysia Meftah Hrairi, IIUM, Malaysia Mohamed B. Trabia, United States Mohammad S. Alam, Texas A&M University-Kingsville, United States Muataz Hazza Faizi Al Hazza, IIUM, Malaysia Mustafizur Rahman, National University Singapore, Singapore Nor Farahidah Binti Za'bah, IIUM, Malaysia Ossama Abdulkhalik, Michigan Technological University, United States Rosminazuin AB. 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